Catholic Communion Defended Against Both Extremes, Section 1
The Reasons of my Practice in Parochial-Communion.
§ 4. III. But here I am in the same streight as when I gave an account of my Nonconformity: When upon many years urgency I did but tell men what the sins were which I thought I should commit if I conformed, some said, that I made the Conformists a Faction of unconscionable perjured Villains: And if I now tell the Reasons why I joyn in the Parish-Churches, some will say, that these Reasons accuse them that do not, of the guilt of Schism and sinful suffering. But he that will perform no duty which none will be offended at, shall scarce do any in the World. My Reasons then are these:
I. I do it much for my own Edification: And who can prove my Edification unlawful? There is so sound judicious preaching in my Parish-Church where I now go, that I take it to be my considerable loss when sickness keepeth me away. And who can bind me to my loss? If a stranger give now and then a peevish ignorant flirt at such as differ from him (as those called Arminians, and some others use to do), I am not so thin-skin'd as thereby to smart; nor so foolish as to raise a stir by talking against it, which by taking no notice, will go out like a Squib, which the City-Engines need not be fetcht to quench. Ignorant Preachers must have some forbearance in their Self-conceitedness and petulent Temerity, of what Sect or Faction soever they be, Conformists or Nonconformists.
II. I do it much to go as far in National Concord in Religion, as possibly I can, and for the avoiding all that makes against it. The foresaid Book, [The whole Duty of Nations] will convince any impartial capable Reader, of what great Duty and Advantage National Countenance and Concord is to the interest of Religion. And though it bring in multitudes of Hypocrites, God makes some use for the Church of such: I would ask the Dissenters but two Questions; 1. Would you not wish the prosperity of the Church your Selves; and that all Power and Laws promoted Godliness and true Reformation? No doubt you wish it: And would not that bring in multitudes of Hypocrites? They are like Vermin and Flies, who swarm most in the warmest Seasons.
2. If all the Hypocrites in the World should renounce Christianity, and leave none to profess it but the sincere, would not those few be left as a wonder, and a prey? O what a blow would it be to Religion in the World! Will you root out not only the Tares, but the Straw and Chaff, on pretence to save the Corn?
III. I do it to keep up Brotherly Love amongst us, which certainly censorious accusations of one another doth destroy: When you fly from them, you seem to accuse them as men uncapable of your Christian Communion; and this seemeth hatred or contempt. And as sure as Fire causeth Fire, and Water quencheth it; Love causeth Love, and Hatred destroyeth it, and causeth hatred. And Christian Love is no small Duty.
IV. I do it very much to avoid the scandal of seeming to judge Parish Communion an unlawful thing, and seeming to separate from them on that account. That they err who judge it so unlawful, I am satisfyed: And that scandal is a great Sin, the second Commandment, and Christ's dreadful threatning of the scandalous, and Paul's abhorrence of it, satisfies me. The second Commandment forbids Corporal Scandalous seeming to be Idolaters (what ever the Heart be:) And I must not seem to unchurch ot sinfully censure, what ever be in my Thoughts. I know it is no such Scandal, that I go not here to the Greek Church, to the French Church, or the Dutch Church. For no man hath any reason to interpret it to signifie, that I separate from their Communion as unlawful: But there is great reason to interpret my total avoiding the Parish Churches, to signifie that I judge it unlawful to Communicate with them, as is evident in these Particulars.
1. There are divers Nonconforming Separatists, who have lately written to prove it unlawful.
2. Multitudes suffer much upon the publick accusations because they will not Communicate with them; who tell the people, that they take it to be Sin.
3. I, and Others, are censured by such, as Sinners for doing it.
4. Parochial Churches, are the settled National order.
5. The Laws command our joining with them.
6. The Magistrates accuse and prosecute the refusers.
7. The Parish Ministers are offended at our refusal, and accuse it as sinful separation, and so interpret it.
All this set together, maketh, it past all denial, that after all this, to avoid all Parish Communion, is by our Actions to say, that we judge it unlawful, whatever is in our Hearts: Had we all these calls to go sometimes to the French and Dutch Church (supposing that we understood them) and would not go, it were a scandalous signification, that we judge it sinful. And one may Lie by Deeds as well as by Words.
V. I take it to be a great Sin to bear false Witness against my Neighbour, and wrongfully accuse a single person: But much greater so to accuse a Church, and much more nine thousand Churches: But to say by my action that their worship of God is so sinful, that it is unlawful to join with them; is, as I think, so to accuse them. I dare not say so of an Anabaptists Church.
VI. I much more dread to separate from almost all Christ's Church on Earth. For if Christ have no Church, he is no Head, King, or Saviour of it. And to say, that he accepteth not of their Worship, is to say, that he presenteth it not to God, as their intercessor. The Article of our Believing the Holy Catholick Church, and the Communion of Saints, is a practical Article. If there be no such Body, I can be no Member of it. And this seemeth a renouncing of my part in the Prayers of almost all the Church, when I take them to be intollerably sinful, and not accepted by God: Whereas I take it to be my great Duty, to put up no one Prayer to God, but in mental Communion with all the Church on Earth: that is, As a Member of that Society. And I would not take all the Riches of the World for my part in the Love, Prayers and Communion of the universal Church. If I cut off my self from the Body, I cut off my self from the Head, and am a withered Branch: to be united and baptized into Christ, and to the Church, are two effects of one action; and so would it be to separate.
And I take it for such a Crime against Christ to say, that almost all his Church is not His, but Satans; as it would be against the King to say, that almost all his Kingdoms are none of his but his Enemies. I may say, that the Irish, the Highlanders, or Orcades, are the most ignorant barbarous part of his Dominions; but not that they are none. And a slander of almost all the Christian World, is a very great one.
But to separate from our Parrish Churches upon a Cause that is Common to almost all the Christian World, is Virtually and Interpretatively to separate from almost all. And to separate because of the faultiness of the Liturgy, the Ministry (in many) or the people, is to separate on a cause common to almost all.
1. The recorded Liturgies of the several Sects of Christians in the World (in the Biblioth. Patrum, and elsewhere) shew it evidently, that they are all far faultier than ours. All the Abassines, Coptics, Iacobites, Nestorians, Melchites, Maronites, the Armenians, Georgians, Circassians, Meugrelians, the Greeks, and Muscovites, have Liturgies far worse than ours: Let them that doubt of it, go to the Greek-Church in Sohoe-Fields. The Nestorian Liturgy is one of the soundest and best that I find recorded (which intimateth that they are not so bad as some make them.) The Papists Mass, I think we are agreed is far worse. And the Lutheran Protestants Images, Ceremonies, Consubstantiation, shew that theirs is no better than ours.
2. And that their Ministers and People in all these Sects are worse than our Parishes, alas we must confess with grief.
Qu. But would you Communicate with all these?
Ans. I separate from none of them further than they separate from Christ. I mentally separate from the Sin that is in their Worship, and as far as I can in my own: And I locally separate from the Papists, and all such as e…ther impose on me any Sin as the Condition, or that so corrupt their worship as to destroy it, and make it such as Christ accepteth not. And I prefer not worse before better in any. But further I separate not.
VII. I am afraid of tempting men to Infidelity and Apostacy from Christ. I know his Flock is little. But if you perswade men, that there are none on Earth whom he owneth as his Church, or accepteth their Worship, or that may be joined with, who are as faulty as our Parish-Churches; it will reduce them all to so small a Compass, as being next to none; people will easily go one step further, and deny all. To say, that the King was only King of Windsor, or Brentford, would be but a little from saying, that he is no King. Men will hardly believe, that really the Son of God did all the Wonders mentioned in the Gospel, to gather an accepted Church no bigger than the few that are better than all that Worship him according to our Liturgy. I doubt this is laying a stumbling block.
VIII. I take my self bound to disown that principle of many, who think their presence maketh them guilty of all that is faulty in the publick Worship and Ministration: For this dissolveth all Worshipping Churches on Earth without exception. We are sure there is none that offer God a blameless Service. We must then join with none at all: Specially with those who Worship without a Liturgick Form: For we never know before-hand, but that they may say somewhat that is amiss. But in general we foreknow, that imperfect men will do all things imperfectly and faultily. And by this we must give over Praying or Worshipping in private also, being all sure to do it with sinful imperfections. But to omit it will be greater Sin.
IX. I am afraid of deceiving the Servants of Christ, and tempting them into Error, and into disaffection toward their Brethren, by making them believe, that it is unlawful to Hear, or Communicate in the Parish-Churches. If we constantly refuse such Communion when we are called to it so importunately, the people can think no less, than that we judge it to be a Sin. And so we shall be the Authors of their Error; I find already that it is so: Though many Ministers who go not to the Parish-Churches tell them, [We take it not for a thing unlawful, but are kept away our selves by our constant preaching, as the Conformists are kept from hearing one another:] Yet this is not understood by many, but by their constant avoiding it, they judge them to think otherwise: And it is my Office to save them from Error and Deceit, and not to deceive them.
X. I find it necessary by practice, as well as by words, to confute those who would make the World believe, that the Non-Conformists affright men from the Parish-Churches, by making them believe that to be there is sinful; lest they should loose them from their dependance on themselves: Far be it from us to have any such design as to keep up any interest of our own, against the interest of the Church, and of Mens Souls, and by Selfishness and Deceit to draw the people into Error and Uncharitableness: It's Christ and not our Selves that we Preach.
XI. I am not willing to be guilty of the peoples suffering as Recusants. I would encourage them to patient suffering for their Duty; but not draw them into a sinful Omission of Duty to their penal suffering. I said before, that a Man may be accepted of God for a Well-meant Action, when the Matter of it is culpable by mistake. But I that dare not Cheat or Rob men of their Money, or entice them unjustly into suretiship; dare not use the name of God and Religion knowingly, to entice many hundred honest Christians to suffer for the Omission of a Duty to God and Man.
XII. I am resolved, that I will not wilfully be guilty of hardening any in Persecution, or in sinful afflicting conscionable Christians on pretence of Laws, or Concord. And I am sure, that when they see that sufferers are deceived, and suffer for omitting a publick Duty; it is the likest way in the World, to quiet their Consciences, who afflict them, when they can say, We punish them for their faults; they that understand not the difference of faults, are like to justifie themselves as doing well. Yea, if any shall persecute Godly Men for doing their Duty, or refusing to Sin; if they find them guilty but of one Fault or Error, it will make them think, that the rest is like it; and that shall serve to justifie their persecuting Truth and Duty. And if it be so terrible to cause the stumbling of one little one, shall we cause the stumbling of any into so damning a Sin as Persecution?
Obj. You are like to encourage men to persecution, when by your practice you intimate, that it is their duty to come to the Parish-Church, and so that they suffer for their sin.
Ans. 1. I have shewed, that the same thing may be one man's duty which is not anothers: It is a French-man's duty here to go to the French-Church, but it is not mine.
2. What will you make of the Magistrates then? Do you think, that they take any Subject to be without Sin? Or, that they are so inhumane and worse than Heathens, as to think, that all that have any Sin, should be silenced, or forbidden to Worship God, or punished if they forbear not? It's a Sin to sleep at Church, or to give nothing, or too little there at Collections for the Poor; and an hundred such. And are they so severe as to send Men to Gaol, or fine them for it? They make prophane Swearers pay but twelve pence an Oath (if any thing) and few suffer for wishing God to Damn them, or for being drunk, even at the time of Worship: And do you think, they will be so palpably partial, as to ruin honest Christians for praying without book?
3. And do you consider, what your Objection implyeth? Must I forbear that which my Conscience calleth my Duty, if another suffer for accounting it a Sin? What if some take baptizing Infants, or sanctifying the Lords day rather than the seventh, &c. for a Sin, must I forbear these, lest I occasion their suffering?
4. I have tryed these twenty years, and though I went to the Parish-Church, none ever suffered the more by it: Yea, I have suffered more than most here, that were of the other mind. This therefore is but a Fiction.
5. Did Mr. Tombes forbear Writing for Parish-Communion, lest his party the Anabaptists suffer? Or did Mr. Philip Nye forbear writing for Hearing the Parish Ministers, lest the refusers suffer? Or did they not both write for the Oath of Supremacy, though many Scots suffered for refusing it? Yea, and therefore wrote all this that their followers might not suffer by mistake?
XIII. I know that the main Cause of Church-Divisions, is seeking a Union on false and sinful terms: And I know that the opinion, That Parish-Communion is unlawful, is an Error; and therefore unfit to be the Condition of our Union: And I see many would make it such a Condition. And false terms of Concord, are the great and certain means of Discord; for the wisest Christians will refuse them: And some Impose them by Doctrine and Censures, as others do by Laws and Sword. And I will not countenance dividing terms.
Obj. That is the chief fault of your Doctrine and Practice, That it will cause Divisions among us; when some will do as you do, and others cannot; and so our Congr…gations are divided.
Ans. 1. Can I cause that which is caused already? is not so much Division known still to be among us?
2. As I said, Do not some write against the Lawfulness of Parish-Communion? And some against Infant Baptism, and the Lords Day? And do not they divide by Writing against them? And did Mr. Tombes and Mr. Nye forbear, as aforesaid, for fear of Division? If we are already divided in Judgment and Practice, sure giving each other an account of our reasons, is rather the way to heal us.
3. But I confess this Objection seemeth so sad and ugly to me, that it h…th no small hand in urging me to what they object against. Alas, what are such come to? They that separate because of the Liturgy, Ministry, or People, do virtually separate, as I said, from almost all the …hurch on Earth. For it is on a cause common to almost all. Yea, not only all the Churches in the Eastern, Southern and Northern parts, and all in the West, save themselves, have Liturgies, or separate not from them. But even of the Non-conformists in England, those that of old, or of late have pleaded their Cause have taken the Liturgy for no sufficient cause of separation: Nay, even the old Separatists, called Brownists, denied not the lawfulness of forms of Prayer, nor refused to join with the Parish-Churches in our Liturgy sometimes; only they thought, that when Crossing, or such Ceremonies were used, they were bound to disown them. And shall men that separate from the Communion of almost all the Churches on Earth as unlawful, pretend that their way is the way of Unity; and that the contrary doth divide? Is our shunning Division from the Christian World, a dividing Practice? In Holland, Mr. Smith thought no man capable of Baptizing him, and so Baptized himself; and some others have done so since, thinking none fit for Communion, but the few that are their Flocks. Yet these that divided from all the World, cryed down Dividing from themselves. But were all dividers, that were against them? This is the saddest of all Objections.
XIV. Yea, I am loth to do that which condemneth groundlesly the Reformers, the Martyrs, the Godly Conformists, the old Non-Conformists, the later, and the Brownists themselves, as being all for unlawful Communion.
1. If it be simply unlawful to have Communion in the Liturgy and Parish-Churches, then it was unlawful to have Communicated in their way of Worship, with Luther, Zuinglius, Melanchton, Bucer, Pet. Martyr, and the like Reformers: And also with the English Martyrs in Queen Mar…s daies, or in King Edward 6. And also with such Holy and Excellent Conformists, as Grindall, Pilkington, Downame, B…ton, Sibbs, Preston, …, and abundance more such.
2. And it's well known, that the old Non-Conformists wrote and practised against the Brownists in this case. The Books of Hildersham; Brightman, Bradshaw, Ball, Paget, Gifford, &c. are yet visible. Mr. Hildersham in his Lectures chides them that will not come to the beginning of the Common-Prayer. The old Non-Conformists begin the reasons of their Non-Conformity in refusing Subscription, in these Words, [We protest before Almighty God, that we acknowledge the Churches of England, as they be established by publick Authority, to be … visible Churches of Christ▪ That we desire the continuance of our Ministry to them above all Earthly things; as that without which our Lives will he bitter and wearisome to us; That we dislike not a set-form of Prayer to be used in the Churches: And finally, that whatsoever followeth here, is not set down of any evil Mind, or of purpose to deprave the Books of Common-Prayer, Ordination, or …milies; but only to shew some reasons why we cannot subscribe to all things in the same contained.
3. I before told you, Mr. Tombes the Anabaptist hath written at large for the Lawfulness of Parish-Church Communion: And Mr. Nye for hearing the Parish-Ministers.
4. The late Non-conformists that treated with the Bishops in 1660, and 1667. have left their Judgments fully on Record, many of them being yet alive.
5. The old Separating Brownists have these Words; [Confession and Protestation of Faith: Touching the true visible Political Churches which we acknowledge are in England; we profess and declare, — that each company of true visible Christians associated together in one place, viz. a Parish, and Professing to serve God according to his Will, in Faith, and Order, so far as they know (such as there are many in England) the same is a true visible political Church in some respects. And therefore we communicate also with them on occasion — while in such communicating we countenance no evil thing in them, which in many places, and many times we need not do.] — Lastly, it being no evil, nor any appearance of evil in us, to join to the Parish Congregation and Ministry in such respect, and so far forth only as aforesaid; we ought (as we believe) sometimes on weighty occasion so to join; and we sin if we do not: Luke 17.32. Heb. 10.25. 1 Cor. 10.32. — We believe concerning Prayer, That though every form of prayer prescribed by Men, be not absolutely and simply a Sin, neither (as we judge) are Idols, nor an Invention of Man, nor a trangression of the second Commandment; yet a prescribed Liturgy, or Book of Common Prayer by Commandment, forced on a whole Church rightly constituted, to be used still in the same Words, whenever they assemble (in comparison of other praying) is not so profitable and — we judge that it is best and most agreeable to the last Apostolick practice, that even where many Pastors in one Church are, yet that One have, during Life, a precedency and priority in order and place (not in power) before the rest.]
I will not be more for separation than the Separatists themselves.
XV. If joining with the Parish Ministry be simply unlawful, most, or almost all England comparatively, must cease all publick Worship of God. The Nonconformists were but about two thousand, 1662. Most of them, I think, by this time are Dead, and not so many sprung up in their stead▪ Those that are remaining, for the most part are either in a few places quieter than the rest, or hindered from any numerous Assemblies. In 1636. I do not think there were many more than we have Counties, and those few in Priviledged Chappels. And shall all the rest, even of the Religious people of the Land, give over Worshipping God in publick? I think not.
XVI. Those that blame me, do more than justifie me: They scruple not communicating with those who hear Common-Prayer, and receive the Sacrament in the Parish Churches, in order to be Aldermen, Sheriffs, Common Councilmen, Iurors, &c. nor pass any publick Censure on them. Yea, they communicate with such as take the Corporation Declaration, and Oath. And the said Declaration is a Profession, that [I do hold that there lies no Obligation on me, or any other person, from the Oath commonly called the solemn League and Covenant.] Here the Person justifieth all the Persons wh…m he never knew, in three Kingdoms, from being obliged by an Oath and Vow against Popery, Schism and Prophaness, and to repent of Sin, and to defend the King. This which constituteth all our Cities and Corporations in England, is a little more than that which constituteth our authorized Ministry and Vestries, which is but that [there is no Obligation to endeavour any alteration of Government in the Church,] &c. even of Lay-Chancellors governing by the Church Keys.) Therefore they that pretend that they cannot joyn with the Ministry, because they think they enter by Perjury, confute themselves, while they scruple not Communion with them that do more than the Ministry or the Vestry do. And if any shall pretend, that it is unlawful to joyn with them, because of the Common-Prayer, and at the same time freely joyn with them that take the Corporation Declaration; I do not blame them for the latter, but I must say, that they strain so partially at a gnat, as maketh me set a great deal the less by the Objections of such men. If I were never so sure that the Church and Corporations were all thus Perjured, I would greatly lament it; but it being done in ignorance (tho by men that should know) and by men that have not heard what is said against it; I would not separate from such a guilty Kingdom, no more than the faithful did for some great common Jewish corruptions. I will keep my own Soul as clear as I can: And I confess that I was ever of the mind of those Judges in Scotland, that say, that if Oaths may be taken in a Sense of our own, contrary to the usual Sense of the words; unless the Lawmakers give another, the Government will have no security by Oaths. But when I think of several Universals, …such as [no Obligation] [not endeavour any Alteration.] [Assent and Consent to all things contained in, and prescribed by] [on any pretence whatsoever, as against any Commissioned,] &c. And when I remember that to this day, I never heard a Conformist own his taking these Universals, without Limitation, universally; but in a particular Sense, and with more Limitations than the Earl of Argyle did; it doth not so much glad me, that I never took them, as it grieveth me for the English Clergy, who take these with such Limitations, that it falls out so unhappily, that less should be Death in Scotland, than they thought had been no Sin, but a Duty in England. But if the slur change not their Judgments, I hope it will make them pardon us, who were neither willing of the stretching Exposition or Punishment.
I dare not think that that Parliament were such men as would rather have silenced the whole Ministry, and shut up all the Churches, than have spoken a limited Sense in limited Words, or have expounded their Universals, if they meant not universally, if the Body of the Clergy had but let them know that it was needful: But their Obedience was such, as told the World that Alterations and Explications were to them unnecessary.
XVII. I would not drive the Comformists from us, by departing too far from them! By such reasons as you plead for separating from them, you will teach them to justifie separating from us: Tho our faults be not the same, we are all faulty: And so we shall run away from each others, to the increase of our too great distance. Yea, experience of the contrary course encourageth me: In both the places where my Ministry was first exercised, is an honest Conformist, and a Nonconformist, (since the writing of this, one is dead, and the other expelled,) who live in as great Love and Peace, as if there were little difference between them; the Nonconformists hearing and loving the publick Minister. If you think not this better than Church-wars, I do: And I am sure Religion there prospereth much more, than it would do by mutual avoidance.
XVIII. And truly, I am so tender of the honour of the Nonconformists, that I will do my part to keep them from reproach: And as I said before, too many are apt to judg of all their cause, by any one weakness or mistake. It was the reason why, in 1660. and 1661. when we attempted a Concord with the Bishops in vain, we never said a word against a Form of Prayer, n…r the most of the Liturgy, nor Holy-days, nor Kneeling at the Sacrament, (but only against Excommunicating the faithful that scruple it) nor the Surplice, nor the Ring in Marriage, nor laying the Hand o… a Book in Swearing, and other such; because, at least, much may be said for them; and if we laid our stress on doubtful things, many would think the rest were no other. And if we should be so weak as for the Liturgy, &c. to avoid all Communion with the Parish Churches as unlawful, we might flatter one another, as all Sects do, but standers by would hence judg of all the rest, and deride or pity us, as scruplous Fanaticks, that judg not by evidence, but by prejdice and self conceit.
XIX. VVhen great sufferings come upon men, partiality and prejudice usually yieldeth so much to necessity, as maketh them willing to take nothing for sin which is not sin; and then they will yeild; and their change will turn to their reproach, as if it were meerly in worldly temporizing: Therefore I will at first do what is lawful.
XX. Tho I think the Covenant bindeth me to nothing but what God bound me to before▪ yet to that I think it doth, as a secondary bond, by my voluntary self obligation. And it binds me against Prophaness and Schism, and all that … against … D…ctrine and Godliness. And I cannot see but it were some degree of …, yea, and furthering pr…phaness, if I took all the Parish-Communion for unlawful, and would have all England that have no Nonconformists, nor can have, to forsake the Parochial, and so all Church-worship.
XXI. I fear the guilt of Unthankfulness to God, who hath given England yet a sounder Doctrine, VVorship and Churches, than most of the world.
XXII. I am not willing of that way which would injure, if not destroy the National Christianity and Reformation; and further, if not bring in, Infidelity or Popery. That Religion hath the advantage for extension to Numbers, which hath the countenance of the King and Laws, and the possession of the Parish maintenance and Temples. To how sad a state did all the Eastern Churches dwindle, when they fell under the Turks? How doth meer tolerated Religion thrive in France, or any other Land where the Laws and Rulers are against it? If we lose all the Parish-Churches, some other will have them. If Protestants have them not, Papists will: And the Parochial Religion will be the National and common Religion: The most will go thither, and attend those Ministers who have the publick Authority and Maintenance: Therefore it is most evident, that they who would keep up the Protestant Religion, must do their best to keep it up in the Parish-Churches: And they that would corrupt and undermine it there, or drive or draw it thence into meer private tolerated Churches, would drive it out of the Land as National and Extensive, and let in Popery to be the National Religion: And I doubt not the Papists will be the most zealous potent helpers of all them among us who cry down a Comprehension; that is, the removing of the things which we account sinful, that we may live in concord (which it makes me shrug to think that ever a religious Protestant should be against, who himself counts that sin which we would have removed: As if they said, Reform none of your publick sins, unless you will reform as much as we judg sinful, l…st—)
And doubtless it pleaseth the Papists, that (as some Scots refused the Oath of Supremacy as well as they, so) so many refuse the Parish-Churches, and suffer as Recusants as well as they. I say as Mr. Hunt, There is no happiness for England but by an excellent Clergy, and an high (a just) esteem of them: And excellency will cause esteem.
XXIII. There be some honest moderate men of interest (if not of power) who would endeavour our restauration and peace, which they know must be principally by concord, if they could see that the terms were possible. But while some make them think that nothing will serve us but the casting out of all the Liturgy and Church-Government, they turn their thoughts from it as an impossible thing: But the perusal of the Treaty, 1669. and the Kings's Declaration, 1660. and our Agreement by the Lord Keeper Bridgeman's means, might have better informed them: And I will not contribute to their error.
XXIV. But I have reserved my greatest Motive to Parochial Communion to the last I dare not condemn Jesus Christ and his Apostles, who communicated with far more vitiated Societies: Christ preached daily in the Temple: He there offered according to the Law, and sent Lepers cleansed to the Priests to offer, tho the Priesthood was more corrupt and degenerated than ours. The High Priest that should have been of Aaron's line, was any one that could buy it with money or favour of the Heathen Romans (And some think there were two at once). The Pharisees had corrupted sacred Doctrine and Worship, and the Sadduces were far worse than the Mahometans; yet Christ did ordinarily joyn in the Synagogues: and had he not joyned in their Liturgy, as the rest, he would have been noted for a Disturber, and the Rulers would not have called him to preach, as they did others: See Luke 4.16. and 6.6. Iohn 5.59. and 18.20. Matth. 12.9. and 13.54. Mark 1.21▪ 31. and 6.2. We find Christ bidding men, Take heed of the leven of the Pharisees, but yet to hear them (delivering the Law) in Moses chair. They accused him for not separating more from Publicans and Sinners, but not for separating from the Temple or Synagogues: He told his Disciples, that men should cast them out of the Synagogues, but never bid them depart themselves.
And I find Peter, Acts 10. scrupling Communion with the Gentiles, till God rebuked him; and c. 11. the Iewish Christians offended at it, till convinced; and Gal. 2. Paul reproving him to his face for withdrawing from the Gentiles, lest he should offend the Iews.
And Paul would not himself have conformed so far as to circumcise T… mothy, and to shave his head for his Vow, and purifie himself in the Temple, had it been unlawful. It was done by the same Votes (Iames, and the rest at Ierusalem) who made the Decrees, Acts 15. And if you say, Paul, and all these, did unlawfully, you will shake our foundation. He professed to become a Iew to the Iews, and all things to all men, to save some. This moveth me above all.